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Commentary on 2 Samuel 13 verses 1–20
We have here a particular account of the abominable wickedness of Amnon in ravishing his sister, a subject not fit to be enlarged upon nor indeed to be mentioned without blushing, that ever any man should be so vile, especially that a son of David should be so. Amnon's character, we have reason to think, was bad in other things; if he had not forsaken God, he would never have been given up to these vile affections. Godly parents have often been afflicted with wicked children; grace does not run in the blood, but corruption does. We do not find that David's children imitated him in his devotion; but his false steps they trod in, and in those did much worse, and repented not. Parents know not how fatal the consequences may be if in any instance they give their children bad examples. Observe the steps of Amnon's sin.
I. The devil, as an unclean spirit, put it into his heart to lust after his sister Tamar. Beauty is a snare to many; it was so to her. She was fair, and therefore Amnon coveted her, Sa2 13:1. Those that are peculiarly handsome have no reason, on that account, to be proud, but great reason to stand upon their watch. Amnon's lust was, 1. Unnatural in itself, to lust after his sister, which even natural conscience startles at and cannot think of without horror. Such a spirit of contradiction there is in man's corrupt nature that still it desires forbidden fruit, and the more strongly it is forbidden the more greedily it is desired. Can he entertain the thought of betraying that virtue and honour of which, as a brother, he ought to have been the protector? But what wickedness so vile as not to find admittance into an unsanctified unguarded heart, left to itself? 2. It was very uneasy to him. He was so vexed that he could not gain an opportunity to solicit her chastity (for innocent converse with her was not denied him) that he fell sick, Sa2 13:2. Fleshly lusts are their own punishment, and not only war against the soul, but against the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy his yoke is.
II. The devil, as a subtle serpent, put it into his head how to compass this wicked design. Amnon had a friend (so he called him, but he was really an enemy to him), a kinsman, that had in him more of David's blood (for he was his nephew) than of David's spirit, for he was a subtle man, cunning to carry on any bad design, especially an intrigue of this nature, Sa2 13:3.
1.He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (Sa2 13:4), and asks him, "Why art thou, being the king's son, lean from day to day? Why dost thou pine, being the king's eldest son, and heir to the crown. Being the king's son," (1.) "Thou hast the pleasures of the court to divert thee; take those pleasures then, and with them drive away the sorrow, whatever it is." Content and comfort are not always to be found in royal palaces. With much more reason may we ask dejected and disconsolate saints why they, who are the children of the King of kings and heirs of the crown of life, are thus lean from day to day. (2.) "Thou hast the power of a prince to command what thou wantest and wishest for; use that power therefore, and gratify thyself. Pine not away for that which, lawful or unlawful, thou, being the king's son, mayest have. Quicquid libet licet - Your will is law." Thus Jezebel to Ahab in a like case (Kg1 21:7), Dost not thou govern Israel? The abuse of power is the most dangerous temptation of the great.
2.Amnon having the impudence to own his wicked lust, miscalling it love (I love Tamar), Jonadab put him in a way to compass his design, Sa2 13:5. Had he been what he pretended (Amnon's friend), he would have startled at the mention of such horrid wickedness, would have laid before him the evil of it, what an offence it was to God and what a wrong to his own soul to entertain such a vile thought, of what fatal consequence it would be to him to cherish and prosecute it; he would have used his subtlety to divert Amnon from it, by recommending some other person to him, whom he might lawfully marry. But he seems not at all surprised at it, objects not either the unlawfulness or the difficulty, the reproach or so much as his father's displeasure, but puts him in the way to get Tamar to his bed-side, and then he might do as he pleased. Note, The case of those is very miserable whose friends, instead of admonishing and reproving them, flatter them and forward them in their sinful ways, and are their counsellors and contrivers to do wickedly. Amnon is already sick, but goes about; he must take upon him to be so ill (and his thin looks will give colour enough to the pretence) as not to be able to get up, and to have no appetite to any thing but just that which pleases his fancy. Dainty meat is abhorred, Job 33:20. The best dish from the king's table cannot please him; but, if he can eat any thing, it must be from his sister Tamar's fair hand. This is what he is advised to.
3.Amnon followed these directions, and thus got Tamar within his reach: He made himself sick, Sa2 13:6. Thus he lieth in wait secretly, as a lion in his den, to catch the poor, and to draw them into his net, Psa 10:8-10. David was always fond of his children, and concerned if any thing ailed them; he no sooner hears that Amnon is sick than he comes himself to visit him. Let parents learn hence to be tender of their children and compassionate towards them. The sick child commonly the mother comforteth (Isa 66:13), but let not the father be unconcerned. We may suppose that when David came to see his sick son he gave him good counsel to make a right use of his affliction, and prayed with him, which yet did not alter his wicked purpose. At parting, the indulgent father asks, "Is there any thing thou hast a mind to, that I can procure for thee?" "Yes, Sir," says the dissembling son, "my stomach is weak, and I know not of any thing I can eat, unless it be a cake of my sister Tamar's making, and I cannot be satisfied that it is so unless I see her make it, and it will do me the more good if I eat it at her hand." David saw no reason to suspect any mischief intended. God hid his heart from understanding in this matter. He therefore immediately orders Tamar to go and attend her sick brother, Sa2 13:7. He does it very innocently, but afterwards, no doubt, reflected upon it with great regret. Tamar as innocently goes to her brother's chamber, neither dreading any abuse (why should she from a brother, a sick brother?) nor disdaining, in obedience to her father and love to her brother (though but her half-brother), to be his nurse, Sa2 13:8, Sa2 13:9. Though she was a king's daughter, a great beauty (Sa2 13:1), and well dressed (Sa2 13:18), yet she did not think it below her to knead cakes and bake them, nor would she have done this now if she had not been used to it. Good house-wifery is not a thing below the greatest ladies, nor ought they to think it a disparagement to them. The virtuous woman, whose husband sits among the elders, yet works willingly with her hands, Pro 31:13. Modern ages have not been destitute of such instances, nor is it so unfashionable as some would make it. Preparing for the sick should be more the care and delight of the ladies than preparing for the nice, charity more than curiosity.
4.Having got her to him, he contrives to have her alone; for the adulterer (much more so vile an adulterer as this) is in care that no eye see him, Job 24:15. The meat is ready, but he cannot eat while he is looked at by those about him; they must all be turned out, Sa2 13:9. The sick must be humoured, and think they have a privilege to command. Tamar is willing to humour him; her chaste and virtuous soul has not the least thought of that which his polluted breast is full of; and therefore she makes no scruple of being alone with him in the inner chamber, Sa2 13:10. And now the mask is thrown off, the meat is thrown by, and the wicked wretch calls her sister, and yet impudently courts her to come and lie with him, Sa2 13:11. It was a base affront to her virtue to think it possible to persuade her to consent to such wickedness when he knew her behaviour to be always exemplarily modest and virtuous. But it is common for those that live in uncleanness to think others such as themselves, at least tinder to their sparks.
III. The devil, as a strong tempter, deafens his ear to all the reasonings with which she resisted his assaults and would have persuaded him to desist. We may well imagine what a surprise and terror it was to the young lady to be thus attacked, how she blushed and how she trembled; yet, in this great confusion, nothing could be said more pertinently, nor with greater strength of argument, than what she said to him. 1. She calls him brother, reminding him of the nearness of the relation, which made it unlawful for him to marry her, much more to debauch her. It was expressly forbidden (Lev 18:9) under a severe penalty, Lev 20:17. Great care must be taken lest the love that should be among relations degenerate into lust. 2. She entreats him not to force her, which intimates that she would never consent to it in any degree; and what satisfaction could he take in offering violence? 3. She lays before him the great wickedness of it. It is folly; all sin is so, especially uncleanness. It is wickedness of the worst kind. Such abominations ought not to be committed in Israel, among the professing people of God, that have better statutes than the heathen have. We are Israelites; if we do such things, we are more inexcusable than others, and our condemnation will be more intolerable, for we reproach the Lord, and that worthy name by which we are called. 4. She represents to him the shame of it, which perhaps might influence him more than the sin of it: "For my part, whither shall I cause my shame to go? If it should be concealed, yet I shall blush to think of it as long as I live; and, if ever it be known, how shall I be able to look any of my friends in the face? For thy part, thou shalt be as one of the fools in Israel," that is, "Thou wilt be looked upon as an atrocious debauchee, the worst of men; thou wilt lose thy interest in the esteem of all that are wise and good, and so wilt be set aside as unfit to rule, though the first-born; for Israel will never submit to the government of such a fool." Prospect of shame, especially everlasting shame, should deter us from sin. 5. To divert him from his wicked purpose at this time, and (if possible) to get clear of him, she intimates to him that probably the king, rather than he should die for love of her, would dispense with the divine law and let him marry her: not as if she thought he had such a dispensing power, or would pretend to it; but she was confident that, upon notice given to the king by himself of this wicked desire, which he would scarcely have believed from any one else, he would take an effectual course to protect her from him. But all her arts and all her arguments availed not. His proud spirit cannot bear a denial; but her comfort, and honour, and all that was dear to her, must be sacrificed to his brutish and outrageous lust, Sa2 13:14. It is to be feared that Amnon, though young, had long lived a lewd life, which his father either knew not or punished not; for a man could not, of a sudden, arrive at such a pitch of wickedness as this. But is this his love to Tamar? Is this the recompence he gives her for her readiness to attend him in his sickness? Will he deal with his sister as with a harlot? Base villain! God deliver all that are modest and virtuous from such wicked and unreasonable men.
IV. The devil, as a tormentor and betrayer, immediately turns his love of her into hatred (Sa2 13:15): He hated her with great hatred, greatly, so it is in the margin, and grew as outrageous in his malice as he had been in his lust.
1.He basely turned her out of doors by force; nay, as if he now disdained to touch her with his own hands, he ordered his servant to pull her out and bolt the door after her, Sa2 13:17. Now, (1.) The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, Sa2 13:16) worse than the former; for nothing could have been done more barbarous and ill-natured, or more disgraceful to her. Had he taken care to conceal what was done, her honour would have been lost to herself only. Had he gone down on his knees and begged her pardon, it might have been some little reparation. Had he given her time to compose herself after the horrid confusion she was put into, she might have kept her countenance when she went out, and so have kept her counsel. But to dismiss her thus hurried, thus rudely, as if she had done some wicked thing, obliged her, in her own defence, to proclaim the wrong that had been done her. (2.) We may learn from it both the malignity of sin (unbridled passions are as bad as unbridled appetites) and the mischievous consequences of sin (at last, it bites like a serpent); for here we find, [1.] That sins, sweet in the commission, afterwards become odious and painful, and the sinner's own conscience makes them so to himself. Amnon hated Tamar because she would not consent to his wickedness, and so take part of the blame upon herself, but to the last resisted it, and reasoned against it, and so threw all the blame upon him. Had he hated the sin, and loathed himself for it, we might have hoped he was penitent. Godly sorrow worketh indignation, Co2 7:11. But to hate the person he had abused showed that his conscience was terrified, but his heart not at all humbled. See what deceitful pleasures those of the flesh are, how soon they pass away, and turn into loathing; see Eze 23:17. [2.] That sins, secret in the commission, afterwards become open and public, and the sinners themselves often make them so. Their own tongues fall upon them. The Jewish doctors say that, upon the occasion of this wickedness of Amnon, a law was made that a young man and a young woman should never be alone together; for, said they, if the king's daughter be so used, what will become of the children of private men?
2.We must now leave the criminal to the terrors of his own guilty conscience, and enquire what becomes of the poor victim. (1.) She bitterly lamented the injury she had received, as it was a stain to her honour, though no real blemish to her virtue. She tore her fine clothes in token of her grief, and put ashes upon her head, to deform herself, loathing her own beauty and ornaments, because they had occasioned Amnon's unlawful love; and she went on crying for another's sin, Sa2 13:19. (2.) She retired to her brother Absalom's house, because he was her own brother, and there she lived in solitude and sorrow, in token of her modesty and detestation of uncleanness. Absalom spoke kindly to her, bade her pass by the injury for the present, designing himself to revenge it, Sa2 13:20. It should seem by Absalom's question (Has Amnon been with thee?) that Amnon was notorious for such lewd practices, so that it was dangerous for a modest woman to be with him; this Absalom might know, and yet Tamar be wholly ignorant of it.
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SUMMARY
2 Samuel 13:6 unveils the meticulously crafted and deeply sinister ruse orchestrated by Amnon, King David's eldest son, to facilitate his abhorrent intentions toward his half-sister, Tamar. By feigning a severe and debilitating illness, Amnon shrewdly exploits his father's profound paternal concern, requesting that Tamar herself come to his private chambers to prepare and personally serve him a specific type of cake. This verse marks a pivotal and chilling turning point in the narrative, laying the groundwork for a horrific act of familial betrayal, sexual violence, and the subsequent tragic unraveling of King David's household, exposing the moral decay and devastating consequences of unchecked sin within the royal family.
CONTEXT
Literary Context: This verse is intricately woven into the tragic fabric of David's family history, immediately following the insidious and calculating counsel provided by Jonadab, Amnon's cousin, in 2 Samuel 13:3-5. Jonadab, characterized as "very shrewd" or "very subtle," meticulously devises the precise manipulative scheme that Amnon executes in this verse. The preceding narrative establishes Amnon's intense and illicit desire for Tamar, a consuming obsession that causes him physical distress, making him "lean from day to day" (2 Samuel 13:4). The text carefully details each step of the deception: Jonadab's strategic advice, Amnon's feigned sickness, King David's compassionate visit to his ailing son, and Amnon's highly specific request for Tamar's personal service. This deliberate and methodical unfolding of events powerfully underscores the premeditated and calculated nature of Amnon's sin, emphasizing that his actions were not a spontaneous crime of passion but a cold, deliberate act of manipulation and abuse. The immediate aftermath, vividly portrayed in 2 Samuel 13:7-14, depicts the horrifying execution of this plan and its devastating, irreversible consequences.
Historical & Cultural Context: In ancient Israelite society, particularly within royal households, familial structures were complex, often involving polygamy and numerous half-siblings, as evident in David's extensive family. The concepts of honor and shame were profoundly significant, especially concerning women. A woman's virginity was inextricably linked to her family's honor, and its violation brought immense shame, frequently leading to social ostracization, a ruined reputation, or even severe legal repercussions. Food preparation, particularly specific dishes like the "cakes" (Hebrew: lebibot) mentioned, was a domestic task typically performed by women for family members, symbolizing care, hospitality, and intimacy. For a royal princess like Tamar to personally prepare food for her brother was a customary sign of familial devotion and service, a common practice within the close confines of a royal family. Amnon's request for Tamar to serve him "at her hand" was meticulously designed to create an intimate, private setting, exploiting deeply ingrained cultural norms of familial care and hospitality to isolate her from the protective gaze of the court and any potential intervention. The king's visit to a sick son was also a customary and expected display of paternal concern and royal duty, a deeply personal gesture that Amnon shamelessly exploited for his nefarious purposes.
Key Themes: This verse serves as a potent focal point for several pervasive and tragic themes found throughout 2 Samuel and the broader Deuteronomistic History. Firstly, it powerfully illustrates the theme of deception and manipulation, as Amnon's feigned illness and highly specific request are meticulously calculated acts designed to exploit trust, familial bonds, and vulnerability. Secondly, it highlights the egregious abuse of power and trust, as Amnon, a prince and heir apparent, leverages his royal status and King David's paternal affection to orchestrate his nefarious plan. Tamar, as his unsuspecting sister, becomes the victim of a profound betrayal of both familial and relational trust. Thirdly, the narrative tragically underscores the vulnerability of the innocent, as Tamar, unsuspecting and compliant in her familial duty, becomes an unwitting pawn in Amnon's cruel scheme. Her innocent act of preparing food, typically an act of nurture and care, is perverted into the very means of her undoing. Finally, this verse functions as a chilling foreshadowing of tragedy and divine judgment. It is the direct catalyst for the sexual assault, Absalom's subsequent vengeful murder of Amnon, and the broader, devastating breakdown and strife within David's household, thereby tragically fulfilling the prophetic judgment pronounced by Nathan in 2 Samuel 12:10-11 regarding the enduring consequences of David's own sin with Bathsheba.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is saturated with profound literary devices that amplify its tragic impact. Deception is the overarching device, as Amnon's feigned illness and specific request are meticulously calculated acts designed to mislead King David and Tamar. This deception is underscored by bitter Irony, as David's genuine paternal concern is shamelessly exploited for a wicked and destructive purpose, and the traditional act of preparing nourishing food, typically a gesture of love and care, is perverted into a prelude to violence and defilement. The highly detailed nature of Amnon's request for Tamar to make cakes "in my sight" and to eat "at her hand" serves as powerful Foreshadowing, subtly but chillingly signaling the intimate, violating, and deeply personal nature of the impending act. The "cakes" themselves carry potent Symbolism, representing domesticity, care, and nurture, which Amnon grotesquely perverts for his predatory agenda. The entire scene is a masterclass in Manipulation, where Amnon meticulously controls every element of the interaction to achieve his illicit desire, highlighting the dark side of human cunning when unchecked by moral restraint and divine law.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though seemingly a simple request, is laden with profound theological implications. It starkly exposes the insidious nature of unchecked desire and the corrupting power of sin, even within the divinely appointed lineage of King David. Amnon's act of deception is not merely a personal failing but a chilling manifestation of the pervasive human tendency to prioritize selfish gratification over moral integrity, familial bonds, and divine law. The narrative underscores the profound vulnerability of the innocent when confronted with calculated malice and the devastating ripple effects of sin that can unravel the very fabric of family and society. It serves as a stark reminder that even those chosen by God, like David's family, are not immune to the consequences of moral compromise and the breakdown of righteousness. The events initiated here ultimately contribute to the tragic fulfillment of Nathan's prophecy concerning the "sword" never departing from David's house, demonstrating God's justice and the inevitable consequences in the face of unrepentant sin.
REFLECTION AND APPLICATION
The tragic account of Amnon and Tamar, initiated by the calculated deception in 2 Samuel 13:6, offers timeless and sobering lessons for reflection and application in our own lives. It serves as a potent warning about the destructive power of unchecked desires and the insidious nature of manipulation. Amnon's meticulously crafted scheme reminds us that sin often masquerades as vulnerability, legitimate need, or even familial affection, seeking to exploit the compassion and trust of others. We are called to cultivate profound spiritual discernment, not only to guard against external deception and predatory behavior but also to diligently examine the motives of our own hearts, lest our unbridled desires lead us down paths of destruction and harm to ourselves and others. The story also highlights the devastating and far-reaching impact of sin, not just on the immediate perpetrator and victim, but on entire families, communities, and even future generations, underscoring the profound interconnectedness of our actions and their often unforeseen consequences. It compels us to consider how we respond to the vulnerabilities of others and to courageously uphold justice, protection, and compassion for the innocent, particularly within our own spheres of influence, families, and communities.
Questions for Reflection
FAQ
Why did Amnon specifically ask for Tamar to make the cakes, and why "in my sight"?
Answer: Amnon's request was highly strategic and absolutely integral to his predatory plan. By asking specifically for Tamar, he ensured her presence in his private chambers, eliminating the possibility of another servant or family member fulfilling the request. The demand to make the cakes "in my sight" served multiple crucial purposes: it prolonged her stay in his isolated room, kept her within his direct observation and control, and created an intimate, seemingly innocent setting that disarmed her. This meticulous detail was crucial for isolating her from the watchful eyes of the court and any potential protectors, allowing him to control the situation and create the opportune moment for his intended assault. It cunningly exploited the cultural norm of a sister providing personal care to a sick brother, perverting an act of familial devotion and nurture into a means of violation, as seen in the tragic unfolding of events in 2 Samuel 13:7-14.
What does this verse reveal about King David's character or leadership?
Answer: This verse, while primarily focusing on Amnon's actions, subtly reveals significant aspects of King David's character, particularly his profound paternal concern and perhaps a degree of naivety or vulnerability to manipulation. David immediately responds to his son's feigned illness with compassion, demonstrating the loving care of a father for his child. However, it also hints at a potential blind spot or a lack of astute discernment in David's leadership and parenting, as he readily grants Amnon's unusual and highly specific request without apparent suspicion or questioning. This moment tragically foreshadows David's later struggles with discipline, justice, and the consequences of sin within his own household, contributing to the broader narrative of the breakdown of his family and kingdom, which is a recurring theme throughout 2 Samuel 13 and 2 Samuel 14.
CHRIST-CENTERED FULFILLMENT
The dark and manipulative narrative of 2 Samuel 13:6, with Amnon's cunning deception and the subsequent violation of Tamar, stands in stark and profound contrast to the redemptive and self-sacrificial work of Jesus Christ. Amnon's feigned sickness and manipulative request highlight the utter depravity of the human heart, driven by unchecked lust and a willingness to exploit, betray, and destroy for selfish gain. This profound brokenness within David's royal household underscores humanity's desperate need for a perfect King and a perfect kingdom, one not plagued by sin, betrayal, violence, and the abuse of power. In Christ, we find the ultimate fulfillment of true kingship and pure, unadulterated love. Unlike Amnon, who feigned illness to take and defile, Jesus genuinely became "sick" with human frailty and bore our infirmities and sorrows (Isaiah 53:4), not to manipulate, but to heal, to give, and to redeem. He is the true bread of life, who offers himself as spiritual nourishment, declaring, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35), a stark contrast to Amnon's desire to consume and defile. Where Amnon brought shame, division, and a sword to David's house, Christ brings reconciliation, healing, and peace, establishing a kingdom where justice reigns, the vulnerable are protected, and righteousness prevails (Luke 1:32-33). His ultimate sacrifice on the cross, as the Lamb of God who takes away the sin of the world (John 1:29), provides the only true remedy for the pervasive sin exemplified by Amnon's actions, offering forgiveness, redemption, and the glorious promise of a new creation where "there will be no more death or mourning or crying or pain, for the old order of things has passed away" (Revelation 21:4).